Hosea · Chapter 8

V. 1. Set the trumpet-The Lord here commands the prophet to publish, as by sound of trumpet, that which God will bring upon apostate Israel. He-The king of Assyria. As an eagle-Swift, hungry, surmounting all difficulties. House of the Lord-The family of Israel, the Israelites church.

Verse 1. Set the trumpet to thy mouth] Sound another alarm. Let them know that an enemy is fast approaching.

As an eagle against the house of the Lord] of this be a prophecy against Judah, as some have supposed, then by the eagle Nebuchadnezzar is meant, who is often compared to this king of birds. See Ezekiel 17:3; Jeremiah 48:40; 49:22; Daniel 7:4.

But if the prophecy be against Israel, which is the most likely, then Shalmaneser, king of Assyria, is intended, who, for his rapidity, avarice, rapacity, and strength, is fitly compared to this royal bird. He is represented here as hovering over the house of God, as the eagle does over the prey which he has just espied, and on which he is immediately to pounce.

Verse 1. Set the trumpet to thy mouth — The Vulgate renders it, In guttere tuo sit tuba; that is, Let thy throat, or mouth, sound like a trumpet. God speaks in these words, says Grotius, to the prophet, and commands him to proclaim, with a very loud voice, both the sins of the people, and the evils about to come upon them. He shall come as an eagle against the house of the Lord — The words, he shall come, are not in the Hebrew, and seem to be improperly supplied by the translators; the sense of the words appearing to be, that the prophet should warn the people, and denounce the judgments of God against them for their sins, with a voice so loud that it might be heard as far as the cry of the eagle, flying over, or sitting upon, the top of the temple. Because they have transgressed — Or rather, that they have transgressed my covenant. “Hoc enim ipsum est quod proclamari vult Deus;” for this is the thing which God commanded to be proclaimed. — Grotius. Namely, that they had transgressed against God’s covenant, and violated his law.

Verse 1. Set the trumpet to thy mouth. Give alarm, for the king of Assyria is coming; he is stretching his wings like an eagle to take the prey. Isaiah uses the same figure, in Isaiah 58:1.

Against the house of the Lord, the temple in Jerusalem. After Samaria shall have fallen under his power, then Judea shall fall, because she also has utterly transgressed the covenant by idols.

V. 2. Shall cry-But not sincerely.

Verse 2. Israel shalt cry] The rapidity of the eagle’s flight is well imitated in the rapidity of the sentences in this place.

My God, we know thee.] The same sentiment, from the same sort of persons, under the same feelings, as that in the Gospel of St. Matthew, Matthew 7:22: “Lord, have we not prophesied in thy name? and in thy name have cast out devils? Then will I profess unto them, I never KNEW YOU.”

Verses 2-4. Israel shall cry unto me — Namely, when calamities come upon them, My God, we know thee — Thou art our God in covenant with us, and we make profession of thy name, and own thee for the only true God: see Matthew 7:21, 22. Israel hath cast off the thing that is good — They have not walked agreeably to their profession, but have cast off obedience to my laws. This is a declaration, that all the worship of Israel, or their crying, My God, was vain, since their actions were wicked, or they had cast off what was good. Christ has made a declaration to the same purpose, to warn us of falling into the like error, in the passage above referred to. They have set up kings — Made a defection from the house of David, formed themselves into a distinct kingdom, and chosen what kings and governors they pleased, without ever asking my advice or consent. Not by me — Not by my warrant or order. Shallum, and Menahem, and Pekah, usurped the kingdom by murder and treason, 2 Kings 15:13, 14, 25, not by any declaration of God’s will, as Jeroboam and Jehu did; nor were any of the kings between Jeroboam and Jehu, nor any after the posterity of Jehu, made by God’s appointment. They have made princes and I knew it not — They have appointed judges, or magistrates, such as I approved not of, and had no hand in raising up to that dignity. Of their silver, &c., they have made themselves idols — They have abused their wealth to idolatry, which will be the occasion of their destruction: see Hosea 2:8.

2. The reading of the R.V. is to be preferred, “They shall cry unto me, My God, we Israel know thee.” Such attitude will be in great contrast to their former turning from Jehovah; but when no other help is near they will remind him that they belong to him, and this relationship they will urge as a reason why he should help them (compare Isaiah 43:1). My God — Each individual cries; the singular passes into the plural, including the whole nation. Wellhausen, disregarding the accents and slightly altering the text, gets this translation, “To me they cry, My God! but I (Jehovah) know thee, O Israel.” And knowing their true character he will permit justice to have her way. The time of mercy is past.

Verses 2-4. Israel shall cry unto me — Namely, when calamities come upon them, My God, we know thee — Thou art our God in covenant with us, and we make profession of thy name, and own thee for the only true God: see Matthew 7:21, 22. Israel hath cast off the thing that is good — They have not walked agreeably to their profession, but have cast off obedience to my laws. This is a declaration, that all the worship of Israel, or their crying, My God, was vain, since their actions were wicked, or they had cast off what was good. Christ has made a declaration to the same purpose, to warn us of falling into the like error, in the passage above referred to. They have set up kings — Made a defection from the house of David, formed themselves into a distinct kingdom, and chosen what kings and governors they pleased, without ever asking my advice or consent. Not by me — Not by my warrant or order. Shallum, and Menahem, and Pekah, usurped the kingdom by murder and treason, 2 Kings 15:13, 14, 25, not by any declaration of God’s will, as Jeroboam and Jehu did; nor were any of the kings between Jeroboam and Jehu, nor any after the posterity of Jehu, made by God’s appointment. They have made princes and I knew it not — They have appointed judges, or magistrates, such as I approved not of, and had no hand in raising up to that dignity. Of their silver, &c., they have made themselves idols — They have abused their wealth to idolatry, which will be the occasion of their destruction: see Hosea 2:8.

3. Israel hath cast off the thing that [“that which”] is good — Everything for which Jehovah stands; yea, Jehovah himself (compare Amos 5:4, 6, 14). Cast off — A strong word, to cast off with loathing. Now they must suffer the consequences; the enemy will execute judgment. The enemy shall pursue him — May also be rendered, let the enemy pursue him, expressing the decision of Jehovah that the enemy is to be allowed to proceed unhindered.

ISRAEL’S POLITICAL AND RELIGIOUS PRACTICES; AN ABOMINATION TO JEHOVAH, Hosea 8:4-14.

In verse 4 the prophet renews his attack upon Israel. The political revolutions are rebellion against Jehovah (4); their idolatry is an abomination to him (4-6); they must reap what they have sown (7); their appeals to foreign nations will not save them (8-10). Once more he condemns their religious practices, and the section closes with a threat of judgment (11-14).

V. 4. They-Israel. Kings-Shallum, Menahem, Pekah, and Hosea. Not by me-Not by my direction. Knew it not-Did not approve of it.

Verse 4. They have set up kings, but not by me] Properly speaking, not one of the kings of Israel, from the defection of the ten tribes from the house of David, was the anointed of the Lord.

I knew it not] It had not my approbation. In this sense the word know is frequently understood.

That they may be cut off.] That is, They shall be cut off in consequence of their idolatry.

Verses 2-4. Israel shall cry unto me — Namely, when calamities come upon them, My God, we know thee — Thou art our God in covenant with us, and we make profession of thy name, and own thee for the only true God: see Matthew 7:21, 22. Israel hath cast off the thing that is good — They have not walked agreeably to their profession, but have cast off obedience to my laws. This is a declaration, that all the worship of Israel, or their crying, My God, was vain, since their actions were wicked, or they had cast off what was good. Christ has made a declaration to the same purpose, to warn us of falling into the like error, in the passage above referred to. They have set up kings — Made a defection from the house of David, formed themselves into a distinct kingdom, and chosen what kings and governors they pleased, without ever asking my advice or consent. Not by me — Not by my warrant or order. Shallum, and Menahem, and Pekah, usurped the kingdom by murder and treason, 2 Kings 15:13, 14, 25, not by any declaration of God’s will, as Jeroboam and Jehu did; nor were any of the kings between Jeroboam and Jehu, nor any after the posterity of Jehu, made by God’s appointment. They have made princes and I knew it not — They have appointed judges, or magistrates, such as I approved not of, and had no hand in raising up to that dignity. Of their silver, &c., they have made themselves idols — They have abused their wealth to idolatry, which will be the occasion of their destruction: see Hosea 2:8.

Ver. 4. They have set up kings, but not by me, This refers to the later kings of the ten tribes, for Jeroboam was promised the kingdom, if he would remain faithful to the true worship of the Lord. Jehu and others had a similar promise. The Lord being himself the great shepherd, ought to be consulted in the election of governors and princes.

4. They have set up kings, but not by me — Some understand this passage as a condemnation of the kingship in general; others, of the division of the kingdom after the death of Solomon, which led to the election of kings not of the dynasty of David; still others connect it with the chaotic condition subsequent to the death of Jeroboam II, when royal assassinations became quite common. The last interpretation is the most probable, for the prophet seems to be concerned with the present and immediate past rather than with events which occurred centuries before his time. As in chapter 7, the prophet condemns the present condition of politics. Princes — Nobles (Hosea 3:4; 7:3, etc.). It seems to have been customary in connection with the royal assassinations to make a clean sweep, to destroy the entire royal family and court. With the new king a new set of nobles came to the front. Knew — The divine knowledge is not abstract; it involves approval or disapproval, loving care or abandonment; here equivalent to I did not approve (compare Psalm 1:6; Job 9:21).

As their political practices are an abomination to Jehovah so also their religious practices, culminating in idolatry. They made them idols — Though in verse 5 the “calf of Samaria” is specified — the bulls set up by Jeroboam I in Beth-el and Dan (1 Kings 12:28, 29) — there can be no doubt that Hosea is condemning the idolatrous worship in general which was one result of the close contact between the Israelites and the Canaanites. Here for the first time in prophetic discourse we meet hostility to images. From the silence of the earlier prophets, Elijah, Elisha, and Amos, the inference has been drawn that they did not disapprove of them, and the further inference that the Decalogue, found in Exodus xx and Deuteronomy v, with its prohibition of image worship, was not known at or before this time. It is doubtful, however, whether these inferences are warranted. Every crisis in Israel called forth a prophet. Every prophet arose to meet a particular crisis. The earlier prophets were raised up to meet certain crises, serious in their own day and generation, and to these they gave exclusive attention. Their silence on other matters proves only that, with more important affairs in hand, they thought it wise to leave others for their successors. The earlier prophets were concerned with having Jehovah recognized as the supreme God; others might portray his nature and character. The representation of Jehovah by images was not a denial of his supremacy, though it was due to a misapprehension of his spiritual nature; the emphasis of the latter might well wait until the former was more generally recognized. That they may be cut off — The Hebrew verb is in the singular; LXX. reads the plural, which may be original. Some interpret these words as referring to the people. Since Israel did know, or at least could have known, better, their idolatrous practices were evidence that they were determined upon their own destruction. It seems better, however, to understand the words as referring to the idols; they make them only to be destroyed again.

V. 5. Thy calf-The chief idol set up in Samaria. Cast thee off-Hath provoked God to cast thee off. Against them-Idols, and idol worshippers. How long-How long will it be, ere they repent and reform?

Verse 5. Thy calf, O Samaria, hath cast thee off] Bishop Newcome translates: “Remove far from thee thy calf, O Samaria!” Abandon thy idolatry; for my anger is kindled against thee.

How long will it be ere they attain to innocency?] How long will ye continue your guilty practices? When shall it be said that ye are from these vices? The calf or ox, which was the object of the idolatrous worship of the Israelites, was a supreme deity in Egypt; and it was there they learned this idolatry. A white ox was worshipped under the name of Apis, at Memphis; and another ox under the name of Mnevis, was worshipped at On, or Heliopolis. To Osiris the males of this genus were consecrated, and the females to Isis. It is a most ancient superstition, and still prevails in the East. The cow is a most sacred animal among the Hindoos.

Verses 5, 6. Thy calf, O Samaria — Here God himself, who is the speaker, turns short upon Samaria, or the ten tribes; and, in a tone of dreadful indignation, upbraids their corrupt worship. Hath cast thee off — That is, “will profit thee nothing in dangers.” — Grotius. As if he had said, As the people of Samaria hath cast off that which is good, verse 3, so the calf, which they worship, shall not protect or deliver them from the evils coming upon them, now my anger is kindled against them. How long will it be ere they attain to innocency? — How long will it be ere they repent and reform? Bishop Horsley renders it, How long will they bear antipathy to pure religion? The Hebrew word, wyqn, signifies purity, or cleanness generally; hence moral purity, innocence. But here, says he, “I think it particularly denotes pure religion, or the purity of worship; pure religion and undefiled, in opposition both to the superstitious practices of idolaters, and the false show of hypocrites. For from Israel was it also — Or, “from Israel came even this; this thing, vile and abominable as it is, was his own invention; not a thing that he had learned or borrowed from any other nations. Archbishop Newcome indeed says, ‘The Israelites may have originally borrowed this superstition from the Egyptians;’ for in Egypt, he observes, ‘this species of animals were worshipped, the Apis at Memphis, and the Mnevis at Heliopolis.’ But the prophet expressly says, that the Israelites borrowed this superstition from nobody; it was all their own. Indeed, what they had seen in Egypt was the worship of a living calf, not of the lifeless image of a calf, or of any other animal.” — Bishop Horsley. The workman made it, therefore it is not God — It is no more than the work of man, and therefore there is no divine power in it. But the calf of Samaria — Or, the calf of Beth-el, in the kingdom of Samaria, shall be broken in pieces — Whereby it shall be proved to all, that there is nothing divine in it. Horsley renders it, Verily, the calf of Samaria shall be reduced to atoms. So also Grotius understands the Hebrew expression, hyh µybbv, interpreting the noun bbv, as signifying, “minimum quidque in re quâvis: ut scintillæ, fragmenta, segmenta;” the smallest particle in any thing, as sparks, shivers, shreds; Jerome says, atoms. This was done by the Assyrians, when they made an entire conquest of the ten tribes.

Ver. 5. Thy calf, oh Samaria, hath cast thee off. Complaint is made in ver. 3, that they had cast off the Lord. Now in times of trouble, their calf could do nothing for them. It would seem from this apostrophe, that Samaria had a golden calf at the head of her idols. See on Exodus 32:4.

5. Thy calf, O Samaria, hath cast thee off — R.V., “He hath cast off thy calf, O Samaria.” The latter is a more accurate reproduction of the Hebrew, and gives better sense; but when taken with the context a difficulty remains; for the context suggests that Jehovah is the speaker, so that we would expect “I have cast off.” The addition of one single consonant to the verb form, with corresponding vowel changes, produces this reading. The emendation becomes unnecessary if the verb is given an intransitive meaning: “Abominable is thy calf.” Calf is a contemptuous designation of the bulls set up in Dan and Beth-el, and perhaps in Samaria, though the expression used here does not necessarily imply the presence of such calf in the capital, Samaria; the name of the capital may be used instead of the name of the country, Israel. Throughout the entire section the sentences follow one another in rapid succession without indication of the logical connection. The righteous anger of Jehovah is aroused, therefore he must make an end of the calf. How long will it be ere they attain to innocency? — An exclamation prompted by disappointment and sympathy. The exact force of the words “they attain to innocency” is disputed. The literal translation, “how long will they be incapable of innocency,” seems to come nearer to the real thought. The persistent idolatry reveals their incapacity for something better. Is this condition to continue forever?

V. 6. From Israel-By their invention. It-Both the idol and the worshippers of it.

Verse 6. The workman made it; therefore it is not God] As God signifies the supreme eternal Good, the Creator and Upholder of all things, therefore the workman cannot make Him who made all things. This is an overwhelming argument against all idols. Nothing need be added. The workman has made them; therefore they are not God.

Verses 5, 6. Thy calf, O Samaria — Here God himself, who is the speaker, turns short upon Samaria, or the ten tribes; and, in a tone of dreadful indignation, upbraids their corrupt worship. Hath cast thee off — That is, “will profit thee nothing in dangers.” — Grotius. As if he had said, As the people of Samaria hath cast off that which is good, verse 3, so the calf, which they worship, shall not protect or deliver them from the evils coming upon them, now my anger is kindled against them. How long will it be ere they attain to innocency? — How long will it be ere they repent and reform? Bishop Horsley renders it, How long will they bear antipathy to pure religion? The Hebrew word, wyqn, signifies purity, or cleanness generally; hence moral purity, innocence. But here, says he, “I think it particularly denotes pure religion, or the purity of worship; pure religion and undefiled, in opposition both to the superstitious practices of idolaters, and the false show of hypocrites. For from Israel was it also — Or, “from Israel came even this; this thing, vile and abominable as it is, was his own invention; not a thing that he had learned or borrowed from any other nations. Archbishop Newcome indeed says, ‘The Israelites may have originally borrowed this superstition from the Egyptians;’ for in Egypt, he observes, ‘this species of animals were worshipped, the Apis at Memphis, and the Mnevis at Heliopolis.’ But the prophet expressly says, that the Israelites borrowed this superstition from nobody; it was all their own. Indeed, what they had seen in Egypt was the worship of a living calf, not of the lifeless image of a calf, or of any other animal.” — Bishop Horsley. The workman made it, therefore it is not God — It is no more than the work of man, and therefore there is no divine power in it. But the calf of Samaria — Or, the calf of Beth-el, in the kingdom of Samaria, shall be broken in pieces — Whereby it shall be proved to all, that there is nothing divine in it. Horsley renders it, Verily, the calf of Samaria shall be reduced to atoms. So also Grotius understands the Hebrew expression, hyh µybbv, interpreting the noun bbv, as signifying, “minimum quidque in re quâvis: ut scintillæ, fragmenta, segmenta;” the smallest particle in any thing, as sparks, shivers, shreds; Jerome says, atoms. This was done by the Assyrians, when they made an entire conquest of the ten tribes.

6. From Israel was it also [“is even this”] — What? Evidently the calf of verse 5. In its establishment Jehovah had no part; it is the work of Israel; therefore the former has cast it off. To join this clause more closely with 5a, 5b is transposed by some so as to stand before verse 5, and 5c is explained as a later gloss. Since the idol is made by human hands it can be no God (R.V.) — These words imply that the people identify the image with the deity. To show its impotence it will be broken to pieces. Under the figures of sowing, growing, and reaping (compare Hosea 10:12, 13) the prophet pictures once more, in verse 7, the destruction of Israel. “Whatsoever a man soweth, that shall he also reap” (Galatians 6:7). Wind — A picture of vain, unprofitable conduct. The harvest will be whirlwind — Not only will they derive no benefit from their conduct, it will result in actual destruction. Of the sentences following G.A. Smith says, “Indeed, like a storm Hosea’s own language now sweeps along, and his metaphors are torn in shreds upon it.” It hath no stalk — R.V., “he hath no standing grain.” The figure differs slightly from the preceding. Israel is pictured as sowing corn, but it withers before the stalk develops. A.V. is to be preferred. The bud [“blade”] shall yield no meal — Even if the stalk forms it will yield no grain from which meal might be made. Should it bring forth grain Israel will not be benefited, for strangers shall seize it. Nothing but disappointment and ruin is ahead of the nation. In verses 8-11 the prophet, in a sense, corrects himself. In verse 7 he has said that the destruction is sure to come, but as he looks upon the nation he sees that ruin is already present, and he cries out in agony, Israel is swallowed up — Foreigners have already begun to devour the nation (Hosea 7:8, 9); complete destruction is only a question of time. Now shall they be — Better, R.V., “now are they”; the prophet is describing a present situation. A vessel wherein is no pleasure [“none delighteth”] — A worthless vessel. Its resources have been sapped (Hosea 7:9) by greedy nations; now it is cast aside like a vessel for which there is no further use (Jeremiah 22:28; 48:38). In illustrating this phrase, Thomson speaks of the readiness with which pottery is cast away in the East: “The coarse pottery of the country is so cheap that even poor people cast it away in contempt, or dash it to pieces on the slightest occasion.” What has caused this condition of affairs? Their own stubbornness. 9. They were determined to mingle among the nations, and these proved their destruction. Of the nations one is singled out. Gone up to Assyria — For assistance (Hosea 7:11). A wild ass alone by himself — To be taken with the preceding words; it is a description of Israel’s foreign policy. The point of comparison is obstinacy (Genesis 16:12; Job 39:5-8). Wild asses ordinarily move in droves, but sometimes a single animal, resisting the gregarious instinct, will run away and thus expose itself to danger. Israel has been warned again and again, but resisting all warnings is determined to have its own way, whatever the consequences. Ephraim hath hired lovers — Literally loves. In the Hebrew there is a play upon words, the original for wild ass and for Ephraim being similar in sound. The reference is apparently to the gifts sent by Ephraim (Israel) to secure the friendship of Assyria or Egypt (Hosea 7:11; 12:1). LXX. has a different reading, but it is no improvement over the Hebrew. Various emendations have been proposed; for example, “Ephraim gives love gifts,” which requires but a very slight alteration. To restore the parallelism, as in Hosea 7:11, and 12:1, some read “Egypt” in the place of “Ephraim”: “To Egypt they give love-gifts.” The thought is not altered by these emendations.

Of verse 10 it has been said, “No single word of this entire verse is of certain meaning.” As a result translations have been many and emendations not a few. The most recent commentators, Marti and Harper, relieve the situation by rejecting the verse as a later gloss, but for this there are no adequate reasons. For 10a, unless the text is changed, the interpretation suggested by the English versions, especially R.V., “though they hire among the nations,” seems the most satisfactory. Though they may succeed to some extent in gaining the support of the nations, Jehovah cannot permit the present policy to continue, for its continuation would frustrate completely the purpose of Jehovah for Israel. Now will I gather them — Israel, not the nations. Israel is to be gathered in like a flock, which is put in the fold to prevent the wandering of the sheep. They are to be put under restraint, their reckless negotiations are to be interrupted. Thus Jehovah may yet be able to teach Israel his ways. What the method of restraint will be is not stated, but the next sentence indicates that the prophet has in mind an exile. 10b is even more difficult. And they shall sorrow a little for the burden of the king of princes — R.V., “and they begin to be diminished by reason of the burden of the king of princes.” Margin, R.V., goes back to A.V. With either translation the sense seems to be that Israel, when under restraint, will suffer from the burdens imposed by the king of princes — the king of Assyria (compare Isaiah 10:8). In the inscriptions the Assyrian kings frequently call themselves “king of kings.” The translations do not agree as to the derivation of the verb; A.V. derives it from a verb to sorrow, to be sick, to suffer pain, while R.V. traces it to a verb begin, to which Von Orelli gives the additional meaning, release, relieve. As the form is written in the great majority of the Hebrew manuscripts the translation of R.V. is to be preferred. The policy of oppression practiced by the conquerors will diminish the prosperity and numbers of Israel. Why “begin”? A smoother reading, requiring but few changes in the original, is afforded by LXX.:” and they shall cease for a little while from the anointing of a king and of princes.” While the exile lasts they will be compelled to be without their own rulers (Hosea 3:4; compare Hosea 13:10). This threat is exceedingly appropriate here, and it is quite probable that LXX. has preserved the original text. What contrast to the ease with which they now place kings upon the throne! (Hosea 8:4.)

V. 7. Sown the wind-A proverbial speech to denote lost labour. Whirlwind-A tempest, which destroyeth all that is in its way; an emblem of the wrath of God. No stalk-All your dependance on idols, and foreign assistance, will be as seed that bear neither stalk nor bud. No meal-Or suppose it produced stalk and bud, yet the bud shall be blasted, and never yield meal.

Verse 7. They have sown the wind, and they shall reap the whirlwind] As the husbandman reaps the same kind of grain which he has sown, but in far greater abundance, thirty, sixty, or one hundred fold; so he who sows the wind shall have a whirlwind to reap. The vental seed shall be multiplied into a tempest; so they who sow the seed of unrighteousness shall reap a harvest of judgment. This is a fine, bold, and energetic metaphor. It hath no stalk] Nothing that can yield a blossom. If it have a blossom, that blossom shall not yield fruit; if there be fruit, the sower shall not enjoy it, for strangers shall eat it. The meaning is, the labours of this people shall be utterly unprofitable and vain.

Verse 7. For they have sown the wind, and they shall reap the whirlwind, &c. — A proverbial expression, to signify, that as men’s works are, so must their reward be; that they who sow iniquity shall reap vanity, Proverbs 22:8. Their labour shall be fruitless, or shall turn to their hurt and damage: As if he had said, All the pains which the kings of Israel and their subjects had taken to enrich themselves, and to strengthen their kingdom, being built upon the foundation of apostacy and idolatry, shall turn to no better account, than countrymen expect from a blasted crop of corn; and whatever advantage they make, it shall at last be a prey to foreigners, to the kings of Syria and Assyria.

Verse 8. Now shall they be among the Gentiles] They shall be carried into captivity, and there be as a vessel wherein there is no pleasure; one soiled, unclean, infectious, to be despised, abhorred, not used. The allusion is to a rotten, corrupted skin-bottle; a bottle made of goat, deer, or calf hide, still commonly used in Asia and Africa. Some of them are splendidly ornamented. This is the case with one now before me made of a goat’s skin well dressed, variously painted, and ornamented with leather fringes, tassels, &c. In such a bottle there might be pleasure; but the Israelites are compared to such a bottle, rough, ill-dressed, not ornamented, old, musty, and putrid. This shows the force of the comparison.

Verse 8. Israel is swallowed up — Under this image the Hebrew language, the Greek, and our own, describe any sudden destruction, so complete as to leave no visible vestige of the thing remaining. The prophet speaks of what was future, as though it were already present; and signifies that the Israelites would be as certainly carried captives into Assyria, as if they were already gone thither into captivity. Now shall they be among the Gentiles as a vessel, &c. — In a short time they shall be despised, as a vessel or utensil that is broken, or become useless. For they are gone up to Assyria — Namely, of their own accord, as the original expression, wl[ hmh, seems to imply. So do also the versions of the LXX. and the Vulgate; the former read, autoi anebhsan eiv Assuriouv, ipsi ascenderunt ad Assur; they themselves have gone up to Assyria. This is not meant of their going into captivity. The captivity, though near at hand, was yet to come; but this going up was past. It was a voluntary going up, and a crime; a going up both for alliance, and also for idolatrous commerce. The captivity was to be the punishment. A wild ass alone by himself — The meaning is, that Ephraim was such; that is, as Archbishop Newcome interprets it, Ephraim was like the solitary wild ass, he was as untamed to the yoke, and traversed the desert as earnestly in pursuit of idols, as the wild ass in quest of his mates. “Though wild asses,” says Pocock, “be often found in the deserts in whole herds, yet it is usual for some one of them to break away, and separate himself from his company, and run alone at random by himself; and one so doing is here spoken of.” Ephraim hath hired lovers — He alludes to the flagitiousness of adulteresses hiring men to have commerce with them, to which he compares Israel’s procuring foreign allies with great expense, and relying on them, and not on God, for succour and protection. And the reference may be, not only to the bargain with Pul, but to the general profusion of the government in forming foreign alliances; in which the latter kings, both of Israel and Judah, were equally culpable, as appears by the history of the collateral reigns of Ahaz and Pekah. It must be observed, “every forbidden alliance with idolaters was a part of the spiritual incontinence of the nation.” — Horsley.

V. 9. Gone up-Israel is like a wild ass. A wild ass-Stubborn, wild, untamed. Alone-Solitary, where is no path or tract; so they were in their captivity.

Verse 9. They are gone up to Assyria] For succour.

A wild ass alone by himself] Like that animal, jealous of its liberty, and suffering no rival. If we may credit Pliny and others, one male wild ass will keep a whole flock of females to himself, suffer no other to approach them, and even bite off the genitals of the colts, lest in process of time they should become his rivals. “Mares singuli fæminarum gregibus imperitant; timent libidinis æmulos, et ideo gravidas custodiunt, morsuque natos mares castrant.”—Hist. Nat., lib. viii., c. 30. The Israelites, with all this selfishness and love of liberty, took no step that did not necessarily lead to their thraldom and destruction.

Ephraim hath hired lovers.] Hath subsidized the neighbouring heathen states.

V. 10. Gather them-I will assemble them together, that they may be taken and destroyed together. A little-For a while before their final captivity. The burden-The tribute laid on them by the king.

Verse 10. For the burden of the king of princes.] The exactions of the Assyrian king, and the princes of the provinces.

Verse 10. Yea, though they have hired — Namely, allies; among the nations — And have been no way solicitous to gain my favour or help; now will I gather them — I will now (though they make so little account of my power) bring those very allies, namely, the Assyrians, against them. Here God tells them, that whatever sums they might offer, or expense they might be at, in order to raise armies of foreign auxiliaries, he would imbody those armies, he would press the men, paid by their money, into his own service against them. And they shall sorrow a little — Or, in a little time; for the burden of the king of princes — “They shall be severely galled by the yoke of the Assyrian king, and of the princes set over his several provinces.” — Newcome. Bishop Horsley, who thinks that the kings and princes, or rulers, of Israel are here intended, renders this clause differently, thus: And ere long they shall sorrow on account of the burden, the king and the rulers: that is, “Ere long the king and the rulers will lament the impolitic expense incurred in gifts and presents to their faithless allies, and the burden of taxes for that purpose laid upon the people.” The reading of µyrcw, and rulers, “is supported,” says he, “by such a weight of authority, that I cannot but adopt it; and yet there is no difficulty in the construction of the common text. For it might be thus rendered: And ere long the rulers shall sorrow for the burden of the king, that is, for the burden imposed by the king [namely, the king of Israel] in taxes.”

V. 11. Altars-Those which they shall find in Assyria. To sin-Shall be the occasion of his greater guilt and punishment.

Verse 11. Many altars to sin] Though it does not appear that the Jews in Babylon were obliged to worship the idols of the country, except in the case mentioned by Daniel, yet it was far otherwise with the Israelites in Assyria, and the other countries of their dispersion. Because they had made many altars to sin while they were in their own land, they were obliged to continue in the land of their captivity a similar system of idolatry against their will. Thus they felt and saw the evil of their idolatry, without power to help themselves.

Verses 11, 12. Because Ephraim hath made many altars to sin — “Since the Israelites, forsaking that one altar at which alone God required them to serve him, idolatrously multiplied altars to themselves, — altars against God’s command; (to do which was manifestly a sin in them;) therefore shall those, their beloved altars, be accordingly occasions of great sin, and as such imputed to them to their condemnation.” The meaning is, that “God would give them up, to run on in their evil courses, till their iniquity was full, and they were ripe for destruction; and then that God would deliver them into the hands of their enemies, who should compel them to do that service at, and to, their idolatrous altars, which should appear a manifest punishment to them for those of their own. So should they be punished by that wherein they had offended.” — Pocock. I have written to him the great things of my law — Or, many things, as ybr may be translated. The Vulgate renders it, multiplices leges meas, my manifold laws. That law which I gave them by Moses, containing rules excellent in themselves, and such as would have made them great in the eyes of their neighbours, they have disregarded, as if it had neither reason nor authority, and did not concern them: see Deuteronomy 4:6, 8.

Verse 11 introduces the justification for the threat of judgment, which is repeated in 13b. The substitution of a cold, formal ceremonial for obedience to the divine requirements is responsible for the downfall. The present text is made somewhat cumbersome by the presence of the first “for sinning,” or “to sin.” To remove the difficulty some read in its place “to make atonement,” which requires but a slight change in the vocalization of the verb form. Ephraim made the altars for purposes of atonement, but their purposes have become perverted. This is an improvement, but it is more likely that the first “for sinning” has come into the text through the carelessness of a copyist, whose eyes lighted accidentally upon the end of the second part of the verse, and that it should be omitted. With this omission the verse may be translated, “For though Ephraim made many altars, they have become to him altars for sinning.” The common notion was that the offering of sacrifice was sufficient to win the divine favor; the more numerous the altars the greater the divine pleasure. This false notion the prophet attacks (Isaiah 1:11ff.; Amos 5:21ff.); the altars have only increased Israel’s guilt. How? Hosea 4:12ff., supplies the answer.

V. 12. Written-By Moses first, by other prophets afterwards. But they were counted-Israel looks on them, as nothing to them.

Verse 12. I have written to him the great things of my law] I have as it were inscribed my laws to them, and they have treated them as matters in which they had no interest.

Verses 11, 12. Because Ephraim hath made many altars to sin — “Since the Israelites, forsaking that one altar at which alone God required them to serve him, idolatrously multiplied altars to themselves, — altars against God’s command; (to do which was manifestly a sin in them;) therefore shall those, their beloved altars, be accordingly occasions of great sin, and as such imputed to them to their condemnation.” The meaning is, that “God would give them up, to run on in their evil courses, till their iniquity was full, and they were ripe for destruction; and then that God would deliver them into the hands of their enemies, who should compel them to do that service at, and to, their idolatrous altars, which should appear a manifest punishment to them for those of their own. So should they be punished by that wherein they had offended.” — Pocock. I have written to him the great things of my law — Or, many things, as ybr may be translated. The Vulgate renders it, multiplices leges meas, my manifold laws. That law which I gave them by Moses, containing rules excellent in themselves, and such as would have made them great in the eyes of their neighbours, they have disregarded, as if it had neither reason nor authority, and did not concern them: see Deuteronomy 4:6, 8.

Ver. 12. I have written to him the great things of my law. They had the five books of Moses, but counted the law a strange thing. Very great and holy prophets fought hard battles for the Lord, but the priests and the princes disregarded them. Idolatry was too much enrooted to be eradicated by the prophets; therefore the Lord cut it down with the sword.

Verse 12 also is full of difficulties. The translation itself is uncertain. R.V. differs from A.V. only in reading “the ten thousand things” instead of “the great things”; the latter is in accord with the Masoretic suggestion, the former follows the Hebrew text; in this R.V. is preferable. For “my law” LXX. and Vulgate read “my laws,” which is probably original. To get this reading no change in the consonantal text is required. The translation of the tenses also is uncertain; LXX. and Vulgate have the future, Targum and Peshitto the past. The first, verb in Hebrew is an imperfect, which expresses a variety of ideas but always implies incompleteness, Here the verb might be rendered, (1) “I did write” (and am writing still); (2) “I will write”; (3) “I am writing,” or “I am wont to write”; (4) “I did write repeatedly”; (5) it might be hypothetical, “Were I to write,” or (6) concessive, “Though I wrote,” or “Though I should write.” Which of these is the proper translation? Naturally, commentators disagree. To the present writer the choice seems to lie between (5) and (6), and of these (6) seems the more probable; and of the two possible renderings the former seems more in accord with the context. If this translation is accepted the whole verse will read: “Though I wrote for him the ten thousand of my laws, they were counted as strange things,” or “as those of a stranger.” The misconduct of Israel is not due to ignorance; Jehovah gave instruction continuously, but his laws were considered as something foreign, and therefore of no authority. Ten thousand or myriads is not to be understood literally; it simply means a great number. On law see comment on Hosea 4:6. The passage certainly implies the existence of written laws, but it does not prove the existence of the entire Pentateuchal legislation. On the contrary, the context seems to indicate that the laws did not deal to any great extent with the ceremonial or with sacrifice; of these Hosea speaks very lightly. He seems to emphasize rather the moral and civil legislation, such as is found, for example, in Exodus 21-23. In verse 13 the prophet returns to the religious practices. They sacrifice flesh for the sacrifices of mine offerings, and eat it — R.V., “As for the sacrifices of mine offerings, they sacrifice flesh and eat it.” The latter follows the Hebrew text more closely. The word translated “mine offerings” occurs only here; its meaning is not quite certain, though it comes probably from a root to give. Sacrifices of mine offerings is ordinarily interpreted as equivalent to my sacrificial offerings, and, unless we assume a corruption of the text, this is the best interpretation. These sacrifices, consisting of flesh, are offered, but Jehovah does not care for them, since the right disposition is wanting and the givers neglect the weightier matters. Therefore “the only positive result is that the sacrificer has the luxury of a dinner of fresh meat” (compare Hosea 4:8). The whole is a condemnation of the heartless religious practices. The measure is full. The blood of the sacrificial animals cannot blot out their sins; he will remember them and will proceed to execute the judgment, which will take the form of an exile. They shall return to Egypt — The house of their former bondage. The mention of Egypt could not but suggest the sufferings of the early Israelites, but it is hardly correct to regard Egypt here as “merely a type of the land of bondage” (Keil), and thus to interpret the reference as a “poetic expression for captivity in general.” The prophet undoubtedly intended the words to be understood as predicting an exile in Egypt (compare Hosea 9:3, 6; 11:5). The Israelites appealed, now to Assyria, now to Egypt; these very nations will prove the ruin of Israel (compare Isaiah 7:18; 11:11, etc.).

V. 13. They shall return-Many shall fly from the Assyrian into Egypt.

Verse 13. They sacrifice flesh] Bp. Newcome translates thus: “They sacrifice gifts appointed unto me, and eat flesh.” They offer to their idols the things which belong to Jehovah; or, while pretending to offer unto the Lord, they eat and drink idolatrously; and therefore the Lord will not accept them.

They shall return to Egypt.] Many of them did return to Egypt after the conquest of Palestine by Shalmaneser, and many after the ruin of Jerusalem by Nebuchadnezzar; but they had in effect returned to Egypt by setting up the worship of the golden calves, which were in imitation of the Egyptian Apis.

Verse 13. They sacrifice flesh, &c., and eat it, but the Lord accepteth them not — They offer sacrifices indeed, but their sacrifices are not acceptable to God, not being offered with a pious and devout mind. Dr. Wheeler translates the clause, They have sacrificed the choicest sacrifices, and have eaten flesh: Jehovah taketh not delight therein. Now will he remember their iniquity, &c. — God supported the Jews, that they might support the true religion; which as they had now neglected to do, there was no reason why God should support and defend them against their enemies. They shall return to Egypt — Going into Egypt seems to have been a proverbial expression for extreme misery; and may here denote, that they should go into a state of captivity and bondage as bad as that which their forefathers had suffered in Egypt. Or else, taken literally, it might be intended to signify, that they should seek the alliance and friendship of Egypt, contrary to the faith they had given to the Assyrians, which would bring on their destruction. This proved to be the case, as the reader will see by consulting 2 Kings 17:4, 5, “The king of Israel sent messengers to So, king of Egypt, and brought no presents to the king of Assyria, as he had done year by year; therefore the king of Assyria shut him up, and bound him in prison. Then the king of Assyria came up throughout the land, took Samaria, and carried Israel away into Assyria.”

V. 14. Temples-Idol temples. Devour the palaces-This was fulfilled when all the cities of Judah and Israel were laid in ashes by the king of Assyria.

Verse 14. Israel hath forgotten his Maker] And therefore built temples to other gods. Judah had lost all confidence in the Divine protection, and therefore built many fenced cities. But the fire of God’s anger burnt up both the temples and the fortified cities.

HOSEA

Verse 14. For Israel hath forgotten his Maker — Hath forgotten him who formed them into a people, preserved and advanced them, and conferred on them all those privileges wherein they excelled all other nations: either they have not remembered him at all, or have done it without reverence, gratitude, love, or consideration of the duty and service which they owe him. And buildeth temples — For idolatrous worship. And Judah hath multiplied fenced cities — To secure themselves from the invasion of the enemy. When the Jews saw what incursions were made upon the Israelites, or the ten tribes, by the Assyrians, they diligently set about fortifying their cities, thinking to find security in so doing, and putting greater confidence in their fortifications than in God’s protection. But I will send afire upon his cities — My judgments shall destroy them, as surely as if a fire had been kindled in them. Or the threatening may be interpreted literally; for when Sennacherib took all the fenced cities of Judah, except Jerusalem, he undoubtedly set fire to many of them, as conquerors were wont to do in those days.

Ver. 14. I will send a fire upon his cities. This was kindled by the Chaldean army, as we read in Jeremiah 52:13, and 2 Chronicles 36. These were the flames that extinguished the fire of Baal’s altars. When they forsook the Lord, they trusted their safety to fenced cities.

Verse 14 sums up the cause of it all. Israel hath forgotten his Maker — This is the root of all evil (see on Hosea 2:20), but especially of the false policy which could see help only in human defenses, and which led them to seek help among the surrounding nations and build temples — Better, with R.V., “palaces,” or “castles,” in parallelism with fenced [“fortified”] cities — The building of palaces and fortified cities, as such, is not condemned by the prophet. What he does condemn is the fact that in these, and these alone, the people put their trust, to the absolute disregard of Jehovah. The latter will vindicate himself by utterly destroying the human defenses. Fire — War (as in Amos 1:4-2:5). 14b seems to be dependent upon Amos (Amos 1:4, 7, etc.), who prophesied about twenty years earlier. Hosea might, therefore, have been acquainted with the words of the earlier prophet. Most modern commentators consider verse 14 an addition. The reasons for this opinion are summed up by Harper: (1) The reference to Judah is not called for; (2) the style resembles that of Amos rather than that of Hosea; (3) the natural conclusion of the discourse is in verse 13, hence verse 14 only weakens the climax; (4) the thought of Jehovah as Israel’s Creator is unexpected in Hosea’s time; (5) the verse is superfluous in the strophic system. Whether or not these reasons are conclusive against Hosea’s authorship of verse 14 each one must decide for himself.